Sovereign nation state was Quaid’s mission

Quaid-i-Azam Muhammad Ali Jinnah’s attitude in talks with the British reflected the clarity and inflexible determination about his vision of the future. He insisted that Muslims must have a sovereign nation-state with armed forces of its own. There’s need to recall the points he often emphasised.

There are at least three pillars which go to make a nation worthy of possessing a territory and running the government.

“One is education, without which we are in darkness. Next, no people can ever do anything very much without making themselves economically powerful in commerce, trade and industry.

And, lastly, when we’ve got that light of knowledge by means of education and when we’re strong economically and industrially, then we’ve got to prepare ourselves for our defence — defence against external aggression and to maintain internal security.”

The Quaid, on March 2 of 1942, appealed to students to work for the ideals they cherished because there’s a great deal more to be done and, therefore, young and old, men and women must work. The appeal lives on today.

The message is not time-barred. Only true lovers of Pakistan, military and civil, will realise that time has again come for them to shelve politics and devote themselves more and more to constructive work, like spreading education among masses, their social uplift and economic betterment.

He declared in March 1947 “if there’s anything good (in the world), that’s just Islam.”

He and the millions he led had an unending urge for an independent homeland. And that desire emanated from the Qura’n and the belief that the spirit of democracy and socio-economic justice is enshrined in Islam.

One has to differentiate the Islamic concept of democracy from the Western type of democracy being practised by leaders in the Islamic Republic of Pakistan since Independence.

The right to rule a country doesn’t belong to an individual, or to a family, or to a tribe, or to a special group of individuals, but to any such person whom masses themselves choose for serving their cause and who can govern according the constitution in the light of the Quran.

That is called democracy practised by Prophet Muhammad (peace upon him) in the welfare state of Madina, and later followed in letter and spirit by the caliphs according to the Quran.

Is the Quran not a book of wisdom and guidance in all spheres of life -- social, economic and political -- and, above all, a source of principles of democracy and justice to the deprived, the needy and the poor?

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